What is Taught: The first mention of man in flight was by Roger Bacon, who drew a flying apparatus. Leonardo da Vinci also conceived of airborne transport and drew several prototypes.
What Should be Taught: Ibn Firnas of Islamic Spain invented, constructed and tested a flying machine in the 800's A.D. Roger Bacon learned of flying machines from Arabic references to Ibn Firnas' machine. The latter's invention antedates Bacon by 500 years and Da Vinci by some 700 years.
What is Taught: Glass mirrors were first produced in 1291 in Venice.
What Should be Taught: Glass mirrors were in use in Islamic Spain as early as the 11th century. The Venetians learned of the art of fine glass production from Syrian artisans during the 9th and 10th centuries.
What is Taught: Until the 14th century, the only type of clock available was the water clock. In 1335, a large mechanical clock was erected in Milan, Italy. This was possibly the first weight-driven clock.
What Should be Taught: A variety of mechanical clocks were produced by Spanish Muslim engineers, both large and small, and this knowledge was transmitted to Europe through Latin translations of Islamic books on mechanics. These clocks were weight-driven. Designs and illustrations of epi-cyclic and segmental gears were provided. One such clock included a mercury escapement. The latter type was directly copied by Europeans during the 15th century. In addition, during the 9th century, Ibn Firnas of Islamic Spain, according to Will Durant, invented a watch-like device which kept accurate time. The Muslims also constructed a variety of highly accurate astronomical clocks for use in their observatories.
What is Taught: In the 17th century, the pendulum was developed by Galileo during his teenage years. He noticed a chandelier swaying as it was being blown by the wind. As a result, he went home and invented the pendulum.
What Should be Taught: The pendulum was discovered by Ibn Yunus al-Masri during the 10th century, who was the first to study and document its oscillatory motion. Its value for use in clocks was introduced by Muslim physicists during the 15th century.
What is Taught: Movable type and the printing press was invented in the West by Johannes Gutenberg of Germany during the 15th century.
What Should be Taught: In 1454, Gutenberg developed the most sophisticated printing press of the Middle Ages. However, movable brass type was in use in Islamic Spain 100 years prior, and that is where the West's first printing devices were made.
What is Taught: Isaac Newton's 17th century study of lenses, light and prisms forms the foundation of the modern science of optics .
What Should be Taught: In the 1lth century al-Haytham determined virtually everything that Newton advanced regarding optics centuries prior and is regarded by numerous authorities as the "founder of optics. " There is little doubt that Newton was influenced by him. Al-Haytham was the most quoted physicist of the Middle Ages. His works were utilized and quoted by a greater number of European scholars during the 16th and 17th centuries than those of Newton and Galileo combined.
What is Taught: Isaac Newton, during the 17th century, discovered that white light consists of various rays of colored light.
What Should be Taught: This discovery was made in its entirety by al-Haytham (11th century) and Kamal ad-Din (14th century). Newton did make original discoveries, but this was not one of them.
What is Taught: The concept of the finite nature of matter was first introduced by Antione Lavoisier during the 18th century. He discovered that, although matter may change its form or shape, its mass always remains the same. Thus, for instance, if water is heated to steam, if salt is dissolved in water or if a piece of wood is burned to ashes, the total mass remains unchanged.
What Should be Taught: The principles of this discovery were elaborated centuries before by Islamic Persia's great scholar, al-Biruni (d. 1050). Lavoisier was a disciple of the Muslim chemists and physicists and referred to their books frequently.
What is Taught: The Greeks were the developers of trigonometry .
What Should be Taught: Trigonometry remained largely a theoretical science among the Greeks. It was developed to a level of modern perfection by Muslim scholars, although the weight of the credit must be given to al-Battani. The words describing the basic functions of this science, sine, cosine and tangent, are all derived from Arabic terms. Thus, original contributions by the Greeks in trigonometry were minimal.
What is Taught: The use of decimal fractions in mathematics was first developed by a Dutchman, Simon Stevin, in 1589. He helped advance the mathematical sciences by replacing the cumbersome fractions, for instance, 1/2, with decimal fractions, for example, 0.5.
What Should be Taught: Muslim mathematicians were the first to utilize decimals instead of fractions on a large scale. Al-Kashi's book, Key to Arithmetic, was written at the beginning of the 15th century and was the stimulus for the systematic application of decimals to whole numbers and fractions thereof. It is highly probably that Stevin imported the idea to Europe from al-Kashi's work.
What is Taught: The first man to utilize algebraic symbols was the French mathematician, Francois Vieta. In 1591, he wrote an algebra book describing equations with letters such as the now familiar x and y's. Asimov says that this discovery had an impact similar to the progression from Roman numerals to Arabic numbers.
What Should be Taught: Muslim mathematicians, the inventors of algebra, introduced the concept of using letters for unknown variables in equations as early as the 9th century A.D. Through this system, they solved a variety of complex equations, including quadratic and cubic equations. They used symbols to develop and perfect the binomial theorem.
What is Taught: The difficult cubic equations (x to the third power) remained unsolved until the 16th century when Niccolo Tartaglia, an Italian mathematician, solved them.
What Should be Taught: Cubic equations as well as numerous equations of even higher degrees were solved with ease by Muslim mathematicians as early as the 10th century.
What is Taught: The concept that numbers could be less than zero, that is negative numbers, was unknown until 1545 when Geronimo Cardano introduced the idea.
What Should he Taught: Muslim mathematicians introduced negative numbers for use in a variety of arithmetic functions at least 400 years prior to Cardano.
What is Taught: In 1614, John Napier invented logarithms and logarithmic tables.
What Should be Taught: Muslim mathematicians invented logarithms and produced logarithmic tables several centuries prior. Such tables were common in the Islamic world as early as the 13th century.
What is Taught: During the 17th century Rene Descartes made the discovery that algebra could be used to solve geometrical problems. By this, he greatly advanced the science of geometry.
What Should be Taught: Mathematicians of the Islamic Empire accomplished precisely this as early as the 9th century A.D. Thabit bin Qurrah was the first to do so, and he was followed by Abu'l Wafa, whose 10th century book utilized algebra to advance geometry into an exact and simplified science.
What is Taught: Isaac Newton, during the 17th century, developed the binomial theorem, which is a crucial component for the study of algebra.
What Should be Taught: Hundreds of Muslim mathematicians utilized and perfected the binomial theorem. They initiated its use for the systematic solution of algebraic problems during the 10th century (or prior).
What is Taught: No improvement had been made in the astronomy of the ancients during the Middle Ages regarding the motion of planets until the 13th century. Then Alphonso the Wise of Castile (Middle Spain) invented the Aphonsine Tables, which were more accurate than Ptolemy's.
What Should be Taught: Muslim astronomers made numerous improvements upon Ptolemy's findings as early as the 9th century. They were the first astronomers to dispute his archaic ideas. In their critic of the Greeks, they synthesized proof that the sun is the center of the solar system and that the orbits of the earth and other planets might be elliptical. They produced hundreds of highly accurate astronomical tables and star charts. Many of their calculations are so precise that they are regarded as contemporary. The AlphonsineTables are little more than copies of works on astronomy transmitted to Europe via Islamic Spain, i.e. the Toledo Tables.
What is Taught: The English scholar Roger Bacon (d. 1292) first mentioned glass lenses for improving vision. At nearly the same time, eyeglasses could be found in use both in China and Europe.
What Should be Taught: Ibn Firnas of Islamic Spain invented eyeglasses during the 9th century, and they were manufactured and sold throughout Spain for over two centuries. Any mention of eyeglasses by Roger Bacon was simply a regurgitation of the work of al-Haytham (d. 1039), whose research Bacon frequently referred to.
What is Taught: Gunpowder was developed in the Western world as a result of Roger Bacon's work in 1242. The first usage of gunpowder in weapons was when the Chinese fired it from bamboo shoots in attempt to frighten Mongol conquerors. They produced it by adding sulfur and charcoal to saltpeter.
What Should be Taught: The Chinese developed saltpeter for use in fireworks and knew of no tactical military use for gunpowder, nor did they invent its formula. Research by Reinuad and Fave have clearly shown that gunpowder was formulated initially by Muslim chemists. Further, these historians claim that the Muslims developed the first fire-arms. Notably, Muslim armies used grenades and other weapons in their defence of Algericus against the Franks during the 14th century. Jean Mathes indicates that the Muslim rulers had stock-piles of grenades, rifles, crude cannons, incendiary devices, sulfur bombs and pistols decades before such devices were used in Europe. The first mention of a cannon was in an Arabic text around 1300 A.D. Roger Bacon learned of the formula for gunpowder from Latin translations of Arabic books. He brought forth nothing original in this regard.
What is Taught: The compass was invented by the Chinese who may have been the first to use it for navigational purposes sometime between 1000 and 1100 A.D. The earliest reference to its use in navigation was by the Englishman, Alexander Neckam (1157-1217).
What Should be Taught: Muslim geographers and navigators learned of the magnetic needle, possibly from the Chinese, and were the first to use magnetic needles in navigation. They invented the compass and passed the knowledge of its use in navigation to the West. European navigators relied on Muslim pilots and their instruments when exploring unknown territories. Gustav Le Bon claims that the magnetic needle and compass were entirely invented by the Muslims and that the Chinese had little to do with it. Neckam, as well as the Chinese, probably learned of it from Muslim traders. It is noteworthy that the Chinese improved their navigational expertise after they began interacting with the Muslims during the 8th century.
What is Taught: The first man to classify the races was the German Johann F. Blumenbach, who divided mankind into white, yellow, brown, black and red peoples.
What Should be Taught: Muslim scholars of the 9th through 14th centuries invented the science of ethnography. A number of Muslim geographers classified the races, writing detailed explanations of their unique cultural habits and physical appearances. They wrote thousands of pages on this subject. Blumenbach's works were insignificant in comparison.
What is Taught: The science of geography was revived during the 15th, 16th and 17th centuries when the ancient works of Ptolemy were discovered. The Crusades and the Portuguese/Spanish expeditions also contributed to this reawakening. The first scientifically-based treatise on geography were produced during this period by Europe's scholars.
What Should be Taught: Muslim geographers produced untold volumes of books on the geography of Africa, Asia, India, China and the Indies during the 8th through 15th centuries. These writings included the world's first geographical encyclopedias, almanacs and road maps. Ibn Battutah's 14 th century masterpieces provide a detailed view of the geography of the ancient world. The Muslim geographers of the 10th through 15th centuries far exceeded the output by Europeans regarding the geography of these regions well into the 18th century. The Crusades led to the destruction of educational institutions, their scholars and books. They brought nothing substantive regarding geography to the Western world.
What is Taught: Robert Boyle, in the 17th century, originated the science of chemistry.
What Should be Taught: A variety of Muslim chemists, including ar-Razi, al-Jabr, al-Biruni and al-Kindi, performed scientific experiments in chemistry some 700 years prior to Boyle. Durant writes that the Muslims introduced the experimental method to this science. Humboldt regards the Muslims as the founders of chemistry.
What is Taught: Leonardo da Vinci (16th century) fathered the science of geology when he noted that fossils found on mountains indicated a watery origin of the earth.
What Should be Taught: Al-Biruni (1lth century) made precisely this observation and added much to it, including a huge book on geology, hundreds of years before Da Vinci was born. Ibn Sina noted this as well (see pages 100-101). it is probable that Da Vinci first learned of this concept from Latin translations of Islamic books. He added nothing original to their findings.
What is Taught: The first mention of the geological formation of valleys was in 1756, when Nicolas Desmarest proposed that they were formed over a long periods of time by streams.
What Should be Taught: Ibn Sina and al-Biruni made precisely this discovery during the 11th century (see pages 102 and 103), fully 700 years prior to Desmarest.
What is Taught: Galileo (17th century) was the world's first great experimenter.
What Should be Taught: Al-Biruni (d. 1050) was the world's first great experimenter. He wrote over 200 books, many of which discuss his precise experiments. His literary output in the sciences amounts to some 13,000 pages, far exceeding that written by Galileo or, for that matter, Galileo and Newton combined.
What is Taught: The Italian Giovanni Morgagni is regarded as the father of pathology because he was the first to correctly describe the nature of disease.
What Should be Taught: Islam's surgeons were the first pathologists. They fully realized the nature of disease and described a variety of diseases to modern detail. Ibn Zuhr correctly described the nature of pleurisy, tuberculosis and pericarditis. Az-Zahrawi accurately documented the pathology of hydrocephalus (water on the brain) and other congenital diseases. Ibn al-Quff and Ibn an-Nafs gave perfect descriptions of the diseases of circulation. Other Muslim surgeons gave the first accurate descriptions of certain malignancies, including cancer of the stomach, bowel and esophagus. These surgeons were the originators of pathology, not Giovanni Morgagni.
What is Taught: Paul Ehrlich (19th century) is the originator of drug chemotherapy, that is the use of specific drugs to kill microbes.
What Should be Taught: Muslim physicians used a variety of specific substances to destroy microbes. They applied sulfur topically specifically to kill the scabies mite. Ar-Razi (10th century) used mercurial compounds as topical antiseptics.
What is Taught: Purified alcohol, made through distillation, was first produced by Arnau de Villanova, a Spanish alchemist, in 1300 A.D.
What Should be Taught: Numerous Muslim chemists produced medicinal-grade alcohol through distillation as early as the 10th century and manufactured on a large scale the first distillation devices for use in chemistry. They used alcohol as a solvent and antiseptic.
What is Taught: The first surgery performed under inhalation anesthesia was conducted by C.W. Long, an American, in 1845.
What Should be Taught: Six hundred years prior to Long, Islamic Spain's Az-Zahrawi and Ibn Zuhr, among other Muslim surgeons, performed hundreds of surgeries under inhalation anesthesia with the use of narcotic-soaked sponges which were placed over the face.
What is Taught: During the 16th century Paracelsus invented the use of opium extracts for anesthesia.
What Should be Taught: Muslim physicians introduced the anesthetic value of opium derivatives during the Middle Ages. Opium was originally used as an anesthetic agent by the Greeks. Paracelus was a student of Ibn Sina's works from which it is almost assured that he derived this idea.
What is Taught: Modern anesthesia was invented in the 19th century by Humphrey Davy and Horace Wells.
What Should be Taught: Modern anesthesia was discovered, mastered and perfected by Muslim anesthetists 900 years before the advent of Davy and Wells. They utilized oral as well as inhalant anesthetics.
What is Taught: The concept of quarantine was first developed in 1403. In Venice, a law was passed preventing strangers from entering the city until a certain waiting period had passed. If, by then, no sign of illness could be found, they were allowed in.
What Should be Taught: The concept of quarantine was first introduced in the 7th century A.D. by the prophet Muhammad, who wisely warned against entering or leaving a region suffering from plague. As early as the 10th century, Muslim physicians innovated the use of isolation wards for individuals suffering with communicable diseases.
What is Taught: The scientific use of antiseptics in surgery was discovered by the British surgeon Joseph Lister in 1865.
What Should be Taught: As early as the 10th century, Muslim physicians and surgeons were applying purified alcohol to wounds as an antiseptic agent. Surgeons in Islamic Spain utilized special methods for maintaining antisepsis prior to and during surgery. They also originated specific protocols for maintaining hygiene during the post-operative period. Their success rate was so high that dignitaries throughout Europe came to Cordova, Spain, to be treated at what was comparably the "Mayo Clinic" of the Middle Ages.
What is Taught: In 1545, the scientific use of surgery was advanced by the French surgeon Ambroise Pare. Prior to him, surgeons attempted to stop bleeding through the gruesome procedure of searing the wound with boiling oil. Pare stopped the use of boiling oils and began ligating arteries. He is considered the "father of rational surgery." Pare was also one of the first Europeans to condemn such grotesque "surgical" procedures as trepanning (see reference #6, pg. 110).
What Should be Taught: Islamic Spain's illustrious surgeon, az-Zahrawi (d. 1013), began ligating arteries with fine sutures over 500 years prior to Pare. He perfected the use of Catgut, that is suture made from animal intestines. Additionally, he instituted the use of cotton plus wax to plug bleeding wounds. The full details of his works were made available to Europeans through Latin translations.
Despite this, barbers and herdsmen continued be the primary individuals practicing the "art" of surgery for nearly six centuries after az-Zahrawi's death. Pare himself was a barber, albeit more skilled and conscientious than the average ones.
Included in az-Zahrawi's legacy are dozens of books. His most famous work is a 30 volume treatise on medicine and surgery. His books contain sections on preventive medicine, nutrition, cosmetics, drug therapy, surgical technique, anesthesia, pre and post-operative care as well as drawings of some 200 surgical devices, many of which he invented. The refined and scholarly az-Zahrawi must be regarded as the father and founder of rational surgery, not the uneducated Pare.
What is Taught: William Harvey, during the early 17th century, discovered that blood circulates. He was the first to correctly describe the function of the heart, arteries and veins. Rome's Galen had presented erroneous ideas regarding the circulatory system, and Harvey was the first to determine that blood is pumped throughout the body via the action of the heart and the venous valves. Therefore, he is regarded as the founder of human physiology.
What Should be Taught: In the 10th century, Islam's ar-Razi wrote an in-depth treatise on the venous system, accurately describing the function of the veins and their valves. Ibn an-Nafs and Ibn al-Quff (13th century) provided full documentation that the blood circulates and correctly described the physiology of the heart and the function of its valves 300 years before Harvey. William Harvey was a graduate of Italy's famous Padua University at a time when the majority of its curriculum was based upon Ibn Sina's and ar-Razi's textbooks.
What is Taught: The first pharmacopeia (book of medicines) was published by a German scholar in 1542. According to World Book Encyclopedia, the science of pharmacology was begun in the 1900's as an off-shoot of chemistry due to the analysis of crude plant materials. Chemists, after isolating the active ingredients from plants, realized their medicinal value.
What Should be Taught: According to the eminent scholar of Arab history, Phillip Hitti, the Muslims, not the Greeks or Europeans, wrote the first "modern" pharmacopeia. The science of pharmacology was originated by Muslim physicians during the 9th century. They developed it into a highly refined and exact science. Muslim chemists, pharmacists and physicians produced thousands of drugs and/or crude herbal extracts one thousand years prior to the supposed birth of pharmacology. During the 14th century Ibn Baytar wrote a monumental pharmacopeia listing some 1400 different drugs. Hundreds of other pharmacopeias were published during the Islamic Era. It is likely that the German work is an offshoot of that by Ibn Baytar, which was widely circulated in Europe.
What is Taught: The discovery of the scientific use of drugs in the treatment of specific diseases was made by Paracelsus, the Swiss-born physician, during the 16th century. He is also credited with being the first to use practical experience as a determining factor in the treatment of patients rather than relying exclusively on the works of the ancients.
What Should be Taught: Ar-Razi, Ibn Sina, al-Kindi, Ibn Rushd, az -Zahrawi, Ibn Zuhr, Ibn Baytar, Ibn al-Jazzar, Ibn Juljul, Ibn al-Quff, Ibn an-Nafs, al-Biruni, Ibn Sahl and hundreds of other Muslim physicians mastered the science of drug therapy for the treatment of specific symptoms and diseases. In fact, this concept was entirely their invention. The word "drug" is derived from Arabic. Their use of practical experience and careful observation was extensive.
Muslim physicians were the first to criticize ancient medical theories and practices. Ar-Razi devoted an entire book as a critique of Galen's anatomy. The works of Paracelsus are insignificant compared to the vast volumes of medical writings and original findings accomplished by the medical giants of Islam.
What is Taught: The first sound approach to the treatment of disease was made by a German, Johann Weger, in the 1500's.
What Should be Taught: Harvard's George Sarton says that modern medicine is entirely an Islamic development and that Setting the Record Straight the Muslim physicians of the 9th through 12th centuries were precise, scientific, rational and sound in their approach. Johann Weger was among thousands of Europeans physicians during the 15th through 17th centuries who were taught the medicine of ar-Razi and Ibn Sina. He contributed nothing original.
What is Taught: Medical treatment for the insane was modernized by Philippe Pinel when in 1793 he operated France's first insane asylum .
What Should be Taught: As early as the 1lth century, Islamic hospitals maintained special wards for the insane. They treated them kindly and presumed their disease was real at a time when the insane were routinely burned alive in Europe as witches and sorcerers. A curative approach was taken for mental illness and, for the first time in history, the mentally ill were treated with supportive care, drugs and psychotherapy. Every major Islamic city maintained an insane asylum where patients were treated at no charge. In fact, the Islamic system for the treatment of the insane excels in comparison to the current model, as it was more humane and was highly effective as well.
What is Taught: Kerosine was first produced by the an Englishman, Abraham Gesner, in 1853. He distilled it from asphalt.
What Should be Taught: Muslim chemists produced kerosine as a distillate from petroleum products over 1,000 years prior to Gesner (see Encyclopaedia Britannica under the heading, Petroleum). Source: Sangkancil Please visit and join! Islam4all & Basics_of_Islam
Showing posts with label Not. Show all posts
Showing posts with label Not. Show all posts
Monday, June 11, 2007
Friday, June 08, 2007
What Does Not Break Ablution
1, Touching a woman
'Aishah (ra) related that the Messenger of Allah, upon whom be peace, kissed her while he was fasting and said, "Kissing does not nullify the ablution, nor does it break the fast." (Related by Ishaq ibn Rahawaih and al-Bazzar)
'Aishah (ra) also said, "One night, I missed the Messenger of Allah in my bed, and so went to look for him. I put my hand on the bottom of his feet while he was praying and saying, 'O Allah, I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, in You from You. I cannot praise you as You have praised Yourself" (related by Muslim and at-Tirmizhi), and she also reported, 'The Prophet kissed some of his wives and went to prayer, without performing ablution." (Related by Ahmad ) She also said, "I would sleep in front of the Prophet, upon whom be peace, with my feet in the direction of the qiblah (to him). When he made prostrations, he would touch me, and I would move my feet." In another narration it says, "When he wanted to prostrate, he would touch my legs."
2, Of doubts whether or not one has released gas
This is the case where the person cannot quite recall if he is in a state of purity or not. Such a state of mind does not nullify ablution, regardless of whether the person is in prayer or not, until he is certain that he has nullified his ablution. 'Abbad ibn Tameem related that his uncle queried the Prophet (saw) about a person who feels something in his abdomen while praying. Said the Prophet, "He should not leave (the prayer) until he hears it or smells it." (Related by Muslim, Abu Dawud and at-Tirmizhi). It does not mean that its sound or bad smell nullifies ablution, but that the person must be certain about the fact that he has nullified his ablution. Says Ibn al-Mubarak, "If one is uncertain about his condition of purity, he does not need to perform a new ablution." If one is certain that he has nullified his ablution and doubts whether he has purified himself or not, he must perform a new ablution.
3, Washing a dead person
This also does not require a new ablution, for the reports that say it nullifies ablution are weak.
What Breaks ablution
1, An excretion of the penis, vagina or anus
This would include urine, feces (Allah says, "...or one of you comes from relieving himself," thus proving that such an act obligates a new purification), and releasing gas from the anus. Abu Hurairah (ra) reported that the Messenger of Allah (saw) said, "Allah does not accept the prayer of a person who has released gas until he makes a new ablution. A person from Hadramaut asked Abu Hurairah (ra), "What does releasing gas mean?" He answered, "Wind with or without sound." (Related by al-Bukhari and Muslim.) He also narrated that the Prophet (saw) said, "If one of you finds a disturbance in his abdomen and is not certain if he has released any gas or not, he should not leave the mosque unless he hears its sound or smells its scent." (Related by Muslim.)
Hearing the escaping gas or smelling it is not a condition for nullifying ablution, but he stressed that one should be certain of the action.
2, Deep sleep that makes a person completely unaware of his surroundings
3, Loss of consciousness
This nullifies the ablution regardless of whether it was owing to insanity, fainting, drunkenness, or some medicine. It also does not matter if one was unconscious for a short or long period of time, or if one was sitting, or fell to the earth, and so on. The aspect of unawareness here is greater than that of sleeping. The scholars are agreed on this point.
3, Touching the sexual organ without any "barrier" between the hand and the organ
Busrah bint Safwan (ra) narrated that the Prophet, upon whom be peace, said, "Whoever touches his sexual organ cannot pray until he performs ablution." (At-Tirmizhi)
In the narration of Ahmad and an-Nasa'i, Busrah heard the Prophet (saw) saying, "Ablution is to be made by the one who touches his sexual organ." This is general and encompasses touching one's own sexual organs or touching somebody else's. Abu Hurairah (ra) reported the Prophet (saw) as saying, "Whoever touches his sexual organ without any covering (between them) must perform ablution." (Related by Ahmad)
Ash-Shaf'i related: "Any man who touches his penis must perform ablution. Any women who touches her vagina must perform ablution."
Action That Require Ablution As A Pre-requisite
1, Any type of ritual prayer
This involves only obligatory, voluntary, or funeral prayers, not the supplications (du'a). This is based on Allah's statement, "O you who believe. When you get up to perform a prayer (salah) wash your face and your arms up to the elbows and wipe your head and feet to the ankles." Also, the Messenger of Allah, upon whom be peace, said, "Allah does not accept a prayer (that was performed while the person) was not in a state of purity. Nor does he accept charity from misappropriated booty." (Related by "the group," except for al-Bukhari.)
2, Circumambulating (Tawaf) the Ka'bah
Ibn 'Abbas (ra) reported that the Messenger of Allah said, "Circumambulation is a form of prayer, but Allah has permitted speaking during it. Whoever speaks during it should only speak good."
3, Touching a copy of the Qur'an
Abu Bakr ibn Muhammad related from his father on the authority of his grandfather that the Prophet, upon whom be peace, sent a letter to the people of Yemen which stated, "No one is to touch the Qur'an except one who is purified."
This hadith is related by an-Nasa'i, ad-Daraqutni, al-Baihaqi and al-Athram. Of its chain, Ibn 'Abdul-Barr says, "It appears to be a continuous transmission." 'Abdullah ibn 'Umar (ra) reported that the Prophet, upon whom be peace, said, "No one is to touch the Qur'an unless he has purified himself." (Al-Haithami mentioned it in Majma' az-Zawaid)
Actions For Which A State Of Purity (Wudu) Is Preferred
1, While mentioning the name of Allah
Al-Muhajir ibn Qunfuzh (ra) related that he greeted the Prophet, upon whom be peace, but that the latter did not return his salutation until he had made ablution: "There is nothing that prevented me from responding to you except that I do no like to mention the name of Allah unless I am in a state of purity." Said Qatadah (ra), "Because of this, al-Hassan (ra) hated to recite the Qur'an or mention Allah's name unless he had performed ablution. (Related by Amad, Abu Dawud, an-Nasa'i and Ibn Majah.) Raeported Abu Juhaim ibn al-Harith (ra), "The Prophet, upon whom be peace, met a person at the well of Jaml, who greeted him, but he did not return his greeting until he had wiped his face and hands." (Related by Ahmad, al-Bukhari, Muslim, Abu Dawud and an-Nasa'i.) This action was one of preference, not of obligation. Mentioning the name of Allah is permissible for the one who is in a state of purity, one who has a minor impurity, a person in post-sex impurity, or one who is standing, sitting, and so on. Said 'Aishah (ra), "The Messenger of Allah used to remember Allah at all times." (Related by "the five," except for an-Nasa'i.) Al-Bukhari) Reported 'Ali, "The Messenger of Allah (saw) would come from relieving himself, recite to us and eat meat with us. Nothing would stop him from the Qur'an except post-sex impurity." (Related by "the five." At-Tirmizhi)
2, Going to sleep
Al-Barra' ibn 'Aazib (ra) reported that the Messenger of Allah, upon whom be peace, said, "When you go to your bed, perform ablution, lie on your right side and then say, 'O Allah, I submit my soul to You, and I turn my face to You. I entrust my affairs to You. I retreat unto You for protection with hope and fear in You. There is no resort and no savior but You. I affirm my faith in Your books which You revealed and in Your Prophets you sent.' If you die during that night, you will be along the natural path. Make it your final statement (of the night). (Related by Ahmad, al-Bukhari, and at-Tirmizhi.) This also applies to one who is in post-sex impurity . Ibn 'Umar (ra) asked the Prophet, "O Messenger of Allah (saw), can one of us sleep while he is in post-sex impurity?" The Prophet (saw) answered, "Yes, if he makes ablution." Reported 'Aishah (ra), "When the Prophet, upon whom be peace, wanted to sleep in a state of post-sex impurity, he would wash his private parts and perform ablution." (Related by "the group.")
3, To remove a sexual impurity
If a person in a state of post-sex impurity wants to eat, drink or have intercourse again, he should perform ablution.
Said 'Aishah (ra), "When the Prophet, upon whom be peace, was in a state of impurity because of intercourse and wanted to eat or sleep, he would perform ablution." 'Ammar ibn Yasar (ra) reported that the Prophet (saw) permitted a person in post-sex impurity to eat, drink or sleep if he performed ablution first. (Related by Ahmad and at-Tirmizhi)
Abu Sa'eed (ra) reported that the Prophet, upon whom be peace, said, "If one has intercourse with his wife and wants to repeat the act, he should perform ablution." (Related by "the group," except for al-Bukhari. Ibn Khuzaimah, Ibn Hibban and al-Hakim recorded it with the addition, "It makes the return more vivacious.")
4, Before performing ghusl (Bath)
It is preferred to perform ablution before ghusl regardless of whether that particular ghusl was an obligatory or a preferred act. Said 'Aishah (ra), "When the Messenger of Allah, upon whom be peace, performed post-sex ghusl, he would begin by washing his hands and then pour water from his right hand to his left and wash his private parts. He would then perform ablution.." (Related by "the group.")
5, Before eating food touched by fire
Said Ibrahim ibn 'Abdullah ibn Qarizh, "I passed by Abu Hurairah (ra) while he was performing ablution and he said, 'Do you know why I am making ablution? It is because I ate some yoghurt dried over a fire, for I heard the Messenger of Allah say, 'Perform ablution before eating food touched by fire." (Related by Ahmad, Muslim and "the four.")
'Aishah (ra) related that the Prophet, upon whom be peace, said, "Perform ablution from whatever touches fire." (Related by Ahmad, Muslim, an-Nasa'i and Ibn Majah.) This order is one of preference as the following hadith makes clear: 'Amr ibn Umayyah azhZhamari (ra) said, "I saw the Messenger of Allah, upon whom be peace, cutting a piece of a sheep's shoulder and eating it. He was then called to prayer. He put the knife down, prayed, and did not perform another ablution." (Related by al-Bukhari and Muslim.)
6, Renewing the ablution for every prayer
Said Buraidah (ra), "The Prophet, upon whom be peace, made ablution for every prayer. On the day of the conquest of Makkah, he made ablution, wiped over his Khuff's and prayed a number of times with just one ablution. 'Umar (ra) said to him, 'O Messenger of Allah (saw), you did something that you have not done (before).' He answered, 'I did it on purpose, 'Umar."' (Related by Ahmad, Muslim and others.)
Said Anas ibn Malik (ra), "The Prophet, upon whom be peace, used to make ablution for every prayer." He was asked, "And what did you people use to do?" Malik said, "We prayed the prayers with one ablution unless we nullified it." (Related by Ahmad and al-Bukhari . )
Abu Hurairah (ra) reported that the Prophet (saw)said, "Were it not to be a hardship on my people, I would order them to make ablution for every prayer." (Related by Ahmad)
Ibn 'Umar (ra) reported that the Prophet, upon whom be peace, said, "Whoever makes ablution while he is already in a state of purity will have ten good deeds written for him." (Related by Abu Dawud, at-Tirmizhi, and Ibn Majah.)
Notes of importance concerning ablution
It is permissible to speak while performing ablution. There is nothing reported from the sunnah that prohibits it.
Making supplications while washing the extremities is based on false hadith. It is best for the person to use only the supplications mentioned under the Sunnah Acts of Ablution.
If the person who is making ablution has a doubt concerning how many times he has washed a particular part of the body, he should go by the number he is certain about.
If any barrier or substance with weight, such as wax, is found on the body, it would invalidate one's ablution unless it is removed and the ablution is performed again. Coloring, like henna, is permissible, as it does not affect the ablution's correctness.
People with unusual circumstances (i.e. women with "prolonged flows of blood"), people who cannot control their urine, people with flatulence, and so on, should perform one ablution for each prayer whether their problem exists all or part of the time. Their prayers will be acceptable even while their problems are occuring, Inshallah.
One may be assisted by others in performing ablution.
One may use a towel to dry himself during any time of the year.
'Aishah (ra) related that the Messenger of Allah, upon whom be peace, kissed her while he was fasting and said, "Kissing does not nullify the ablution, nor does it break the fast." (Related by Ishaq ibn Rahawaih and al-Bazzar)
'Aishah (ra) also said, "One night, I missed the Messenger of Allah in my bed, and so went to look for him. I put my hand on the bottom of his feet while he was praying and saying, 'O Allah, I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, in You from You. I cannot praise you as You have praised Yourself" (related by Muslim and at-Tirmizhi), and she also reported, 'The Prophet kissed some of his wives and went to prayer, without performing ablution." (Related by Ahmad ) She also said, "I would sleep in front of the Prophet, upon whom be peace, with my feet in the direction of the qiblah (to him). When he made prostrations, he would touch me, and I would move my feet." In another narration it says, "When he wanted to prostrate, he would touch my legs."
2, Of doubts whether or not one has released gas
This is the case where the person cannot quite recall if he is in a state of purity or not. Such a state of mind does not nullify ablution, regardless of whether the person is in prayer or not, until he is certain that he has nullified his ablution. 'Abbad ibn Tameem related that his uncle queried the Prophet (saw) about a person who feels something in his abdomen while praying. Said the Prophet, "He should not leave (the prayer) until he hears it or smells it." (Related by Muslim, Abu Dawud and at-Tirmizhi). It does not mean that its sound or bad smell nullifies ablution, but that the person must be certain about the fact that he has nullified his ablution. Says Ibn al-Mubarak, "If one is uncertain about his condition of purity, he does not need to perform a new ablution." If one is certain that he has nullified his ablution and doubts whether he has purified himself or not, he must perform a new ablution.
3, Washing a dead person
This also does not require a new ablution, for the reports that say it nullifies ablution are weak.
What Breaks ablution
1, An excretion of the penis, vagina or anus
This would include urine, feces (Allah says, "...or one of you comes from relieving himself," thus proving that such an act obligates a new purification), and releasing gas from the anus. Abu Hurairah (ra) reported that the Messenger of Allah (saw) said, "Allah does not accept the prayer of a person who has released gas until he makes a new ablution. A person from Hadramaut asked Abu Hurairah (ra), "What does releasing gas mean?" He answered, "Wind with or without sound." (Related by al-Bukhari and Muslim.) He also narrated that the Prophet (saw) said, "If one of you finds a disturbance in his abdomen and is not certain if he has released any gas or not, he should not leave the mosque unless he hears its sound or smells its scent." (Related by Muslim.)
Hearing the escaping gas or smelling it is not a condition for nullifying ablution, but he stressed that one should be certain of the action.
2, Deep sleep that makes a person completely unaware of his surroundings
3, Loss of consciousness
This nullifies the ablution regardless of whether it was owing to insanity, fainting, drunkenness, or some medicine. It also does not matter if one was unconscious for a short or long period of time, or if one was sitting, or fell to the earth, and so on. The aspect of unawareness here is greater than that of sleeping. The scholars are agreed on this point.
3, Touching the sexual organ without any "barrier" between the hand and the organ
Busrah bint Safwan (ra) narrated that the Prophet, upon whom be peace, said, "Whoever touches his sexual organ cannot pray until he performs ablution." (At-Tirmizhi)
In the narration of Ahmad and an-Nasa'i, Busrah heard the Prophet (saw) saying, "Ablution is to be made by the one who touches his sexual organ." This is general and encompasses touching one's own sexual organs or touching somebody else's. Abu Hurairah (ra) reported the Prophet (saw) as saying, "Whoever touches his sexual organ without any covering (between them) must perform ablution." (Related by Ahmad)
Ash-Shaf'i related: "Any man who touches his penis must perform ablution. Any women who touches her vagina must perform ablution."
Action That Require Ablution As A Pre-requisite
1, Any type of ritual prayer
This involves only obligatory, voluntary, or funeral prayers, not the supplications (du'a). This is based on Allah's statement, "O you who believe. When you get up to perform a prayer (salah) wash your face and your arms up to the elbows and wipe your head and feet to the ankles." Also, the Messenger of Allah, upon whom be peace, said, "Allah does not accept a prayer (that was performed while the person) was not in a state of purity. Nor does he accept charity from misappropriated booty." (Related by "the group," except for al-Bukhari.)
2, Circumambulating (Tawaf) the Ka'bah
Ibn 'Abbas (ra) reported that the Messenger of Allah said, "Circumambulation is a form of prayer, but Allah has permitted speaking during it. Whoever speaks during it should only speak good."
3, Touching a copy of the Qur'an
Abu Bakr ibn Muhammad related from his father on the authority of his grandfather that the Prophet, upon whom be peace, sent a letter to the people of Yemen which stated, "No one is to touch the Qur'an except one who is purified."
This hadith is related by an-Nasa'i, ad-Daraqutni, al-Baihaqi and al-Athram. Of its chain, Ibn 'Abdul-Barr says, "It appears to be a continuous transmission." 'Abdullah ibn 'Umar (ra) reported that the Prophet, upon whom be peace, said, "No one is to touch the Qur'an unless he has purified himself." (Al-Haithami mentioned it in Majma' az-Zawaid)
Actions For Which A State Of Purity (Wudu) Is Preferred
1, While mentioning the name of Allah
Al-Muhajir ibn Qunfuzh (ra) related that he greeted the Prophet, upon whom be peace, but that the latter did not return his salutation until he had made ablution: "There is nothing that prevented me from responding to you except that I do no like to mention the name of Allah unless I am in a state of purity." Said Qatadah (ra), "Because of this, al-Hassan (ra) hated to recite the Qur'an or mention Allah's name unless he had performed ablution. (Related by Amad, Abu Dawud, an-Nasa'i and Ibn Majah.) Raeported Abu Juhaim ibn al-Harith (ra), "The Prophet, upon whom be peace, met a person at the well of Jaml, who greeted him, but he did not return his greeting until he had wiped his face and hands." (Related by Ahmad, al-Bukhari, Muslim, Abu Dawud and an-Nasa'i.) This action was one of preference, not of obligation. Mentioning the name of Allah is permissible for the one who is in a state of purity, one who has a minor impurity, a person in post-sex impurity, or one who is standing, sitting, and so on. Said 'Aishah (ra), "The Messenger of Allah used to remember Allah at all times." (Related by "the five," except for an-Nasa'i.) Al-Bukhari) Reported 'Ali, "The Messenger of Allah (saw) would come from relieving himself, recite to us and eat meat with us. Nothing would stop him from the Qur'an except post-sex impurity." (Related by "the five." At-Tirmizhi)
2, Going to sleep
Al-Barra' ibn 'Aazib (ra) reported that the Messenger of Allah, upon whom be peace, said, "When you go to your bed, perform ablution, lie on your right side and then say, 'O Allah, I submit my soul to You, and I turn my face to You. I entrust my affairs to You. I retreat unto You for protection with hope and fear in You. There is no resort and no savior but You. I affirm my faith in Your books which You revealed and in Your Prophets you sent.' If you die during that night, you will be along the natural path. Make it your final statement (of the night). (Related by Ahmad, al-Bukhari, and at-Tirmizhi.) This also applies to one who is in post-sex impurity . Ibn 'Umar (ra) asked the Prophet, "O Messenger of Allah (saw), can one of us sleep while he is in post-sex impurity?" The Prophet (saw) answered, "Yes, if he makes ablution." Reported 'Aishah (ra), "When the Prophet, upon whom be peace, wanted to sleep in a state of post-sex impurity, he would wash his private parts and perform ablution." (Related by "the group.")
3, To remove a sexual impurity
If a person in a state of post-sex impurity wants to eat, drink or have intercourse again, he should perform ablution.
Said 'Aishah (ra), "When the Prophet, upon whom be peace, was in a state of impurity because of intercourse and wanted to eat or sleep, he would perform ablution." 'Ammar ibn Yasar (ra) reported that the Prophet (saw) permitted a person in post-sex impurity to eat, drink or sleep if he performed ablution first. (Related by Ahmad and at-Tirmizhi)
Abu Sa'eed (ra) reported that the Prophet, upon whom be peace, said, "If one has intercourse with his wife and wants to repeat the act, he should perform ablution." (Related by "the group," except for al-Bukhari. Ibn Khuzaimah, Ibn Hibban and al-Hakim recorded it with the addition, "It makes the return more vivacious.")
4, Before performing ghusl (Bath)
It is preferred to perform ablution before ghusl regardless of whether that particular ghusl was an obligatory or a preferred act. Said 'Aishah (ra), "When the Messenger of Allah, upon whom be peace, performed post-sex ghusl, he would begin by washing his hands and then pour water from his right hand to his left and wash his private parts. He would then perform ablution.." (Related by "the group.")
5, Before eating food touched by fire
Said Ibrahim ibn 'Abdullah ibn Qarizh, "I passed by Abu Hurairah (ra) while he was performing ablution and he said, 'Do you know why I am making ablution? It is because I ate some yoghurt dried over a fire, for I heard the Messenger of Allah say, 'Perform ablution before eating food touched by fire." (Related by Ahmad, Muslim and "the four.")
'Aishah (ra) related that the Prophet, upon whom be peace, said, "Perform ablution from whatever touches fire." (Related by Ahmad, Muslim, an-Nasa'i and Ibn Majah.) This order is one of preference as the following hadith makes clear: 'Amr ibn Umayyah azhZhamari (ra) said, "I saw the Messenger of Allah, upon whom be peace, cutting a piece of a sheep's shoulder and eating it. He was then called to prayer. He put the knife down, prayed, and did not perform another ablution." (Related by al-Bukhari and Muslim.)
6, Renewing the ablution for every prayer
Said Buraidah (ra), "The Prophet, upon whom be peace, made ablution for every prayer. On the day of the conquest of Makkah, he made ablution, wiped over his Khuff's and prayed a number of times with just one ablution. 'Umar (ra) said to him, 'O Messenger of Allah (saw), you did something that you have not done (before).' He answered, 'I did it on purpose, 'Umar."' (Related by Ahmad, Muslim and others.)
Said Anas ibn Malik (ra), "The Prophet, upon whom be peace, used to make ablution for every prayer." He was asked, "And what did you people use to do?" Malik said, "We prayed the prayers with one ablution unless we nullified it." (Related by Ahmad and al-Bukhari . )
Abu Hurairah (ra) reported that the Prophet (saw)said, "Were it not to be a hardship on my people, I would order them to make ablution for every prayer." (Related by Ahmad)
Ibn 'Umar (ra) reported that the Prophet, upon whom be peace, said, "Whoever makes ablution while he is already in a state of purity will have ten good deeds written for him." (Related by Abu Dawud, at-Tirmizhi, and Ibn Majah.)
Notes of importance concerning ablution
It is permissible to speak while performing ablution. There is nothing reported from the sunnah that prohibits it.
Making supplications while washing the extremities is based on false hadith. It is best for the person to use only the supplications mentioned under the Sunnah Acts of Ablution.
If the person who is making ablution has a doubt concerning how many times he has washed a particular part of the body, he should go by the number he is certain about.
If any barrier or substance with weight, such as wax, is found on the body, it would invalidate one's ablution unless it is removed and the ablution is performed again. Coloring, like henna, is permissible, as it does not affect the ablution's correctness.
People with unusual circumstances (i.e. women with "prolonged flows of blood"), people who cannot control their urine, people with flatulence, and so on, should perform one ablution for each prayer whether their problem exists all or part of the time. Their prayers will be acceptable even while their problems are occuring, Inshallah.
One may be assisted by others in performing ablution.
One may use a towel to dry himself during any time of the year.
Saturday, December 16, 2006
Not an internal Palestinian matter
AMIRA HASS
Ha'aretz, 4 October 2006
The experiment was a success: The Palestinians are killing each other. They are behaving as expected at the end of the extended experiment called "what happens when you imprison 1.3 million human beings in an enclosed space like battery hens."
These are the steps in the experiment: Imprison (since 1991); remove the prisoners' usual means of livelihood; seal off all outlets to the outside world, nearly hermetically; destroy existing means of livelihood by preventing the entry of raw materials and the marketing of goods and produce; prevent the regular entry of medicines and hospital supplies; do not bring in fresh food for weeks on end; prevent, for years, the entry of relatives, professionals, friends and others, and allow thousands of people - the sick, heads of families, professionals, children - to be stuck for weeks at the locked gates of the Gaza Strip's only entry/exit.
Steal hundreds of millions of dollars (customs and tax revenues collected by Israel that belong to the Palestinian treasury), so as to force the nonpayment of the already low salaries of most government employees for months; present the firing of homemade Qassam rockets as a strategic threat that can only be stopped by harming women, children and the old; fire on crowded residential neighborhoods from the air and the ground; destroy orchards, groves and fields.
Dispatch planes to frighten the population with sonic booms; destroy the new power plant and force the residents of the closed-off Strip to live without electricity for most of the day for a period of four months, which will most likely turn into a full year - in other words, a year without refrigeration, electric fans, television, lights to study and read by; force them to get by without a regular supply of water, which is dependent on the electricity supply.
It is the good old Israeli experiment called "put them into a pressure cooker and see what happens," and this is one of the reasons why this is not an internal Palestinian matter.
The success of the experiment can be seen in the miasma of desperation that hangs over the Gaza Strip, and in the clan feuding that erupts almost daily there, even more than in the battles between Fatah and Hamas militants. One can only wonder that the feuding is not more frequent, and that some bonds of internal solidarity have been maintained, which saves people from hunger.
In contrast to the feuding between clans, Sunday's battles in Gaza and campaigns of destruction and intimidation, mainly in West Bank cities, were not the result of a momentary loss of control. They are generally viewed as battles between two militias, each of which represents one half of the population, but they were initiated by groups within Fatah to put a few more nails into the coffin of the elected leadership.
The security forces of the Palestinian Authority - in other words, of Fatah, or in still other words, the ones that Mahmoud Abbas is in charge of - are hiding behind the genuine distress and protests of public employees who have not been receiving regular salaries. And they are doing so despite the fact that everyone knows that the failure to pay salaries is not a managerial failure, but is above all due to Israeli policy. These forces were dispatched in order to sow organized anarchy, as taught in the school of Yasser Arafat.
And why is this, too, an Israeli matter? Because those who dispatched these militants have a shared interest with Israel in regressing to a situation in which the Palestinian leadership collaborates with the appearance of holding peace talks, while Israel continues its occupation and the international community sends hush money in the form of salaries for the Palestinian public sector.
And there is another reason why this is also an internal Israeli issue: Whatever the outcome, the Palestinian feuding and the risk of civil war directly affect about 20 percent of Israeli citizens, the Arabs. They affect the Arabs, and also those segments of the Israeli public that have not forgotten that Israel will remain the occupying and ruling force over the Palestinians as long as the goal of establishing a Palestinian state in all of the territories occupied in 1967 is not realized.
Ha'aretz, 4 October 2006
The experiment was a success: The Palestinians are killing each other. They are behaving as expected at the end of the extended experiment called "what happens when you imprison 1.3 million human beings in an enclosed space like battery hens."
These are the steps in the experiment: Imprison (since 1991); remove the prisoners' usual means of livelihood; seal off all outlets to the outside world, nearly hermetically; destroy existing means of livelihood by preventing the entry of raw materials and the marketing of goods and produce; prevent the regular entry of medicines and hospital supplies; do not bring in fresh food for weeks on end; prevent, for years, the entry of relatives, professionals, friends and others, and allow thousands of people - the sick, heads of families, professionals, children - to be stuck for weeks at the locked gates of the Gaza Strip's only entry/exit.
Steal hundreds of millions of dollars (customs and tax revenues collected by Israel that belong to the Palestinian treasury), so as to force the nonpayment of the already low salaries of most government employees for months; present the firing of homemade Qassam rockets as a strategic threat that can only be stopped by harming women, children and the old; fire on crowded residential neighborhoods from the air and the ground; destroy orchards, groves and fields.
Dispatch planes to frighten the population with sonic booms; destroy the new power plant and force the residents of the closed-off Strip to live without electricity for most of the day for a period of four months, which will most likely turn into a full year - in other words, a year without refrigeration, electric fans, television, lights to study and read by; force them to get by without a regular supply of water, which is dependent on the electricity supply.
It is the good old Israeli experiment called "put them into a pressure cooker and see what happens," and this is one of the reasons why this is not an internal Palestinian matter.
The success of the experiment can be seen in the miasma of desperation that hangs over the Gaza Strip, and in the clan feuding that erupts almost daily there, even more than in the battles between Fatah and Hamas militants. One can only wonder that the feuding is not more frequent, and that some bonds of internal solidarity have been maintained, which saves people from hunger.
In contrast to the feuding between clans, Sunday's battles in Gaza and campaigns of destruction and intimidation, mainly in West Bank cities, were not the result of a momentary loss of control. They are generally viewed as battles between two militias, each of which represents one half of the population, but they were initiated by groups within Fatah to put a few more nails into the coffin of the elected leadership.
The security forces of the Palestinian Authority - in other words, of Fatah, or in still other words, the ones that Mahmoud Abbas is in charge of - are hiding behind the genuine distress and protests of public employees who have not been receiving regular salaries. And they are doing so despite the fact that everyone knows that the failure to pay salaries is not a managerial failure, but is above all due to Israeli policy. These forces were dispatched in order to sow organized anarchy, as taught in the school of Yasser Arafat.
And why is this, too, an Israeli matter? Because those who dispatched these militants have a shared interest with Israel in regressing to a situation in which the Palestinian leadership collaborates with the appearance of holding peace talks, while Israel continues its occupation and the international community sends hush money in the form of salaries for the Palestinian public sector.
And there is another reason why this is also an internal Israeli issue: Whatever the outcome, the Palestinian feuding and the risk of civil war directly affect about 20 percent of Israeli citizens, the Arabs. They affect the Arabs, and also those segments of the Israeli public that have not forgotten that Israel will remain the occupying and ruling force over the Palestinians as long as the goal of establishing a Palestinian state in all of the territories occupied in 1967 is not realized.
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